We have just read, in a contemporary
which is seen by many of our
readers, an article entitled "Christ,
and Anti-Christ," in which the
writer seeks to prove that Jesus,
at his second advent, will come inthe flesh. The proof of his position
he bases mainly on, 1 John 4:2,3.
He quotes the verses thus: "Every
spirit that confesseth that Jesus
Christ erkomai [cometh] in the
flesh is of God, and every spirit
that confesseth not that Jesus Christ erkomai in the flesh is not of God."
"For many deceivers are entered
into the world who confess not
that Jesus Christ cometh in the
flesh.
This is a deceiver and an
Anti-Christ." 1 John 4:2,3, and 2 John 7.

He continues: "The rendering of erkomai, as it is given by the translators
in these special texts, was
merely because of the theology of
these Episcopalian ministers.
It is
the word invariably used [mark!]
by the apostles when speaking of
his future coming."
Then follows a
list of texts, in which he asserts erkomai occurs, putting them all in
the future tense.

We are obliged to say that he
has made a very serious mistake,
and one calculated to lead into error
any one not familiar with the Greek
of the New Testament.
Yet it is
but just to say that it was a mistake
easily made.
Not being familiar
with the original, he evidently depended
upon a Greek Concordance
in making his quotations.
The error probably crept in this way.
In such
Concordances, each word is given
usually in its generic [general] form
only, without reference to the changes
it undergoes in passing through the
various grammatical forms which
distinguish its moods, tenses, &c.
Thus, under the general head of "Erkomai" [come] he would find
references to passages containing
such combinations as these: havecome, is come, will come, may come, also cometh, came, &c.

If unfamiliar with the Greek forms
and without an examination of the
Greek text he would be totally unableto distinguish between the tenses.

Looking in the concordance then
under "Erkomai" he finds references
to some passages which he
knows speak of Christ's second advent. If he fails to look further he may conclude
that "it is the word invariably
used when speaking of his future coming."
Of course a more thorough
search would soon have revealed the
error.
Having thus reached a conclusionunfortunately a wrong oneit is apparent that on finding other
texts which his theory required to be
in the future tensethat were translated
in the pasthe would at once
jump to the conclusion that they
were mis translated.

This he has done.
Both in his
proof texts, and in his list which he
has given to support his translation
of the proof texts, he has been thus
deceived.
His argument briefly but
fairly stated is this. "Erkomai meaning cometh," is the word invariably
used by the apostles when speaking
of his (Christ's) future coming."
Proof: a list of texts referring to the
future in which he asserts erkomai occurs.
Now says he (we are using [R149 : page 6] our own words for brevity's sake.)
Erkomai is the word used in 1 Jno. 4:2-3,
in which it speaks of a
coming of Christ in the flesh, therefore
the coming in the flesh spoken of,
is in the future, at his second advent;
and all who deny this are by the
same authority called Anti-Christthose who are in harmony with
the WATCH TOWER particularly
included.

Well, we can pardon his allusion
to the WATCH TOWER, and even excuse his mistake, but we cannot pass
it by unnoticed; and now let us
give briefly the facts in the caseFirst then: In the texts he has
quoted the words in dispute are not
confined to the future, but are in
various tenses.
Secondly: The word erkomai (on which he hangs the
whole argument) does not occur in anyof them.

We will now quote the texts, and
give the original words as they
really appear:

"Every spirit that confesseth that
Jesus Christ is come [eleeluthota] in
the flesh is of God, and every spirit
that confesseth not Jesus Christ is
not of God." 1 John 4:2,3.
The
word does not occur in third verse "This same Jesus, who is taken up
from you into heaven, shall so come[eleusetai] in like manner," &c. Acts 1:11.
"When the Son of Man shallcome [elthee] in his glory," &c. Matt. 25:31.
"Behold, the Bridegroom erketai!" [Word omitted in best
authorities.] Matt. 25:6.
"Behold,
he cometh [erketai] with clouds." Rev. 1:7.
"There shall come, [eleusantai] in the last days, scoffers." 2 Pet. 3:3.
"Behold, the Lord cometh."[Eelthecame; prophetic; like Isa. 9:6.] Jude 14.
"Which is
and which was, and which is to come."[Erkomenas.]Rev. 1:14.

A portion of an article from the
WATCH TOWER on the latter part of Matt. 24, was rather sharply criticised
in our contemporary's article,
in which he also claimed to find erkomai again where it does not occur.
The scripture reads thus:
"Who, then, is a faithful and wise
servant, whom his lord hath made
ruler over his household, to give
them meat in due season?
Blessed
is that servant whom his lord, whenhe cometh, shall find so doing."
Brother Russell claimed, in WATCH
TOWER, that the time spoken of was
not at the instant of Christ's arrival,
as generally believed, but after he has come. The Greek word here is Elthon, and it undoubtedly has
this meaning.
It signifies an arrival
accomplished; a period after the
coming, and during the presence of
the Lord.
It is a participle form of
the word, and should be rendered "having come." We might quote a
multitude of texts in which it occurs,
but must be satisfied with a
few.
That we may not be charged
with picking up scattered and stray
texts, we will take a few in succession
as we found them at the beginning
of the book.
"The star which
they saw in the east, went before
them, till, having come (elthon), it
stood over where the young child
was." Matt. 2:9.
Notice, the star
had been going before them, but at
the period covered by elthon, it had
ceased to go.
Its arrival was accomplished:
it stood.

"And when Jesus was come (elthon) into Peter's house, he saw his wife's
mother laid, and sick of a fever." 8:14.

Tell us, was not Jesus PRESENT?
We do not know how long he was
in the house till he saw the sick
one, but we know that he had arrived, whether she knew it or not.
His coming had been accomplished.
He was present.

"And when Jesus came into the
ruler's house, and saw the minstrels,"
&c. 9:23.
We might read,
"And Jesus, having come into the
ruler's house," &c.
He had arrived.
"And when he was come (elthon) into
his own country, he taught them in
their synagogues," &c. 13:54.
Surely he was present in this case.
"Then he (the evil spirit) saith, "I
will return into my house from
whence I came out; and when he iscome (elthon), he findeth it empty,
swept and garnished." 12:44.
He had returned, and made search, and
found this condition of things.
"Blessed are those servants, whom,
the Lord having come, shall find
watching.
Verily, I say unto you,
that he shall gird himself, and make
them sit down to meat, and will
come forth and serve them." Luke 12:37.

Have we been astonished at the
wonderful feast of love and truth
that has been placed before us, without
any effort on our part?
Marvel
not; the Master has come, and has
made us sit down, and with his own
blessed hands is serving us a bountiful
supply.
"Behold, I stand at
the door, and knock.
If any manhear my voice, and open the door, I
will come in to him, and will sup withhim, and he with me."Rev. 3:20.
Some have supposed that this text
had an application all the way down
the gospel age.
It cannot be so.
It
was given only to those living in the
Laodicean period of the church.
The spirit so directed.
We know
that we have been feasting with
him.
Could we do so until he had
come in to us?
Nay, more: Could
we have heard the knock until he
first had arrived, and stood, waiting
and knocking for admittance?

And now, dear brethren and sisters,
let us look very carefully at Matt. 24:44-51 in the light that
has been given us, viz.: that our
Lord has come.

"Therefore, be ye (ye brethren)
also ready; for in such an hour as
ye think not the Son of Man comes."
This was fulfilled.
It was months
after Christ came (in Fall of '74)
before the company realized it.
"Who, then, is a faithful and wise
servant, whom his lord hath made
ruler over his household, to give
meat in due season?
Blessed is
that servant, whom his lord, HAVING
COME (elthon), shall find so doing."
Was there such a servant?
Of
course, we do not understand that it
means one individual, but evidently
a small company, best symbolized
by a single servant.
There was
such a one, giving meat in due season,
and receiving the blessing, for
at least a period of years.

"But and if that evil servant shall
say in his heart, My lord delayeth
his coming; and shall begin to
smite his fellow servants," &c.
Who
is this?
He is called that servant,i.e., one previously spoken of; one,
then, who had been giving the
household meat when the Lord
came.
What was that due meat?
Surely, the time arguments proving [R149 : page 7] the presence of the Master.
What
then?
Some part, large or small,
of that little company must change
their minds, and, taking back what
they have said, declare, "My Lord
delays his coming."
Mark, there
can be no delay until the time of arrival
has passed.
This one, therefore,
must have known and taught
the true time of the coming.
Again,
to fill the picture, he must begin to
smite the remainder of the company;
and as he is in opposition,
and proclaiming a delay, it is evident
that they must be teaching
that there is no delay, but that the
truth of the past remains true.

Brothers, sisters, how else could
this scripture be fulfilled?
When,
but at this time, could it take place?
Truly, the King has come in to the
guest chamber, and is scanning
those who have been privileged to
enter.
Can we bear that searching
eye, looking clear through and
through?
Lord, help us to examine
ourselves in the light of present
truth.
W. I. M.